Yoga in the Up Ani Shads Web

8/3/2019 Yoga in the Up Ani Shads Web

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YOGA, MEDITATION ON OM, TAPAS, AND TURIYA

IN THE PRINCIPAL UPANISADS

Ira Israel

Professor HoldregeSpring 1999

RS 596

Mircea Eliade in his treatise on Yoga, Yoga: Immorality and Freedom, begins by

stating that, Four basic and interdependent concepts, four kinetic ideas, bring us

directly to the core of Indian spirituality. They are karma, maya, nirvana, andyoga. He

goes on to write that A coherent history of Indian thought could be written starting from

any one of these basic concepts; the other three would inevitably have to be discussed.

Regarding the development of yoga during the period of the Principal Upanisads, I suggest

that the concepts of yoga, meditation on the syllable Om, tapas, and turiya are similarly

interdependent and that an analysis of one of them would lead directly to analyses of the

other three. The synthesis of these ideas comes in the Maitri Upanisads, but discussions of

them exist in the earlier Upanisads as well. In the Maitri Upanisads we find the assertion

that meditation on the syllable Om is the means that takes awareness tosamadhiwhere the

practitioner experiences turiya. In this paper I will briefly discuss the evolution of yogic

practices from Vedic sacrifices to their current incarnation in Western hatha yoga and then

analyze the Principal Upanisads to examine how the ancient external communal sacrificial

fire rituals became internalized. The common thread that weaves through the lineage of

yogic practices is tapas, which culminates in realizing the fourth state of consciousness,

turiya; in the Principal Upanisads one of the primary forms of yoga and tapas becomes


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meditation on the syllable Om.

The term yoga derives from the rootyujand means to bind together, hold-fast, or

yoke. This implies union or unification of the body, mind, spirit, and divine; in terms of

Vedanta it can be stated as the union of the Atman and Brahman. Yoga appears to date

back as far as the Vedas: Feuerstein states that In its oldest known form, Yoga appears to

have been the practice of disciplined introspection, or meditative focusing, in conjunction

with sacrificial rituals.1

However, the practices of the ancient rsis are better known as

tapas. Feuerstein writes that

The earliest term for Yoga-like endeavors in India is tapas. Literally, thisancient Sanskrit word means heat.... The term is often used in the Rig-Veda to

describe the quality and work of the solar orb (or its corresponding deity, God

Surya), or of the sacrificial fire (or its corresponding deity, God Agni). In these

contexts it is frequently implied that the heat of sun and fire is painful and

distressing in its burning intensity. We can see in this the root of the subsequent

metaphoric usage oftapas as psychic heat in the form of anger and aggression, but

also as fervor, zeal or painstaking self-application.

Thus the word tapas came to be applied to the religious or spiritual struggle

of voluntary self-discipline through the practice of austerities.2

Feuerstein goes further to propose that this austerity and asceticism also contains a strong

magical component.3

B.K.S. Iyengar adds to this definition oftapas in stating that,

Tapas is derived from the root tap meaning to blaze, burn, shine, suffer pain or

consume by heat. It therefore means a burning effort under all circumstances to

achieve a definite goal in life. It involves purification, self-discipline and austerity...

Tapas is the conscious effort to achieve ultimate union with the Divine and to

burn up all desires which stand in the way of this goal.4

In analyzing the transition oftapas from the Vedic period to the Upanisads, Kaelber

proposes a distinction between two types oftapas, namely, the tapas of external sacrificial


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rituals and duties such as almsgiving in contrast to the tapas of meditation which has the

goal of realization of Brahman. Kaelber notes that this distinction is based on the

introduction in the Upanisads of reincarnation. Thus, there is a devaluation of sacrificial

tapas (which he calls lower tapas) and a greater emphasis placed on individual

transcendental tapas (which he calls higher tapas) in the Upanisads. The tapas that is

exalted in the principal Upanisads is a form oftapas, different from the first, associated not

with traditional sacrifice and conventional mortification but rather with meditation, and

relatedly, with a direct knowledge of reality itself.5

Kaelber also notes that tapas (is)

increasingly associated with actionless meditation and mental concentration.6 In

addition, Kaelber emphasizes that tapas is at the same time the means and the end because

knowledge or realization of Brahman eliminates any subject/object distinction:

Through tapas and knowledge one is aware of Atman/Brahman, which is itselftapas

and knowledge. The means of knowledge is one with the object to be known.

This may be stated even more dramatically: The meditative tapas of the ascetic is

not simply a means of apprehending ultimate reality; it is ultimate reality itself.7

Deussen adds that everything that is great in the universe is dependent on tapas... By tapas

the ruler protects his kingdom, the gods have escaped death...8

As we will in see in our analysis of the Upanisads, one of the ways of practicing tapas

becomes meditation on the syllable Om. Similar to Kaelbers above equation oftapas with

ultimate reality, Brahman, we will note how the primordial sound Om and the breathing

associated with yoga and meditation are also at one with ultimate reality. What we will

concentrate on is the internalization of the yogic rituals in the period of the Upanisads. As

Feuerstein states, the Upanishadic sages turned unanimously to meditative practice, or


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inner worship (upasana), as the chief means of obtaining transcendental knowledge. In

contrast to this, the meditation practiced by orthodox brahmins continued to be intimately

bound up with sacrificial rituals.9

Although the goal remained similar - to transcend

ordinary states of consciousness and phenomenal reality, maya - the means and focus

changed dramatically in the period of the Upanisads. More specifically, In a certain sense,

Yoga may be looked upon as internalized asceticism. Where the earlier ascetic stood stock-

still under the burning sun in order to win the favor of a deity, the yogin or yoginis work

occurs primarily in the laboratory of his or her own consciousness.10

This echoes Hume

when he writes that

The final solution of the practical problem which the Upanishads offer, namely

Yoga, is the outcome of that conception of strict unity which started the speculations

of the Upanishads and which urged them on from cosmology to intelligent monism,

and from an external to an internal unity.11

The link that developed during the Upanisads between tapas and achieving unity is

turiya. As we will see in the Mandukya and Maitri Upanisads, four levels of consciousness

are delineated: waking, sleeping, dreaming, and the fourth, (turiya) which is

ungraspable, having no distinctive mark, non-thinkable, that cannot be designated, the

essence of the assurance of which is the state of being one with the Self. Mand. 7 Deussen

writes that the suppression of consciousness of objects and union with the eternal knowing

subject which is brought about by the yoga and is coincident with absolute wakefulness, is

designated as the fourth state of the atman by the side of waking dreaming and deep

sleep.12

Radhakrishnan adds that turiya is symbolized by the Aumkara, with its parts of

A-U-M, the waking, the dreaming and the sleeping states. It is not an exclusive self, but the


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common ground of all, their basis of identity.13

Thus, Yoga as a philosophical system

develops in the Upanisads through tapas, which evolves to become internalized and which

focus on meditation on the sacred sound Om; in turn the sacred sound Om leads to the

practitioner to a higher state of consciousness, turiya, which unites the practitioner with

ultimate reality.

After the Principal Upanisads came the formalization of Yoga as a darsana or

viewpoint by Patanjali. There are, however, differences between the Yoga Upanisads and

Patanjalis Yoga Sutras. Feuerstein states that the metaphor of union does not at all fit

the system of Classical Yoga, as formulated by Patanjali in the second century C.E. In

Patanjalis Yoga Sutras, the basic scripture of Classical Yoga, there is no mention of a

union with the transcendental Reality as the ultimate target of the yogic endeavor.14

As

Patanjali states at the beginning of the Yoga Sutras, the primary goal of yoga for him is the

cessation of the fluctuations in ordinary states consciousness. Eliade writes:

The purpose of Patanjalis Yoga, then, is to abolish the first two categories of

experiences (respectively produced by logical and metaphysical error) and to replacethem by an experience that is enstatic, suprasensory, and extrarational. By virtue

ofsamadhi, the yogin finally passes permanently beyond the human condition -

which is dramatic, produced by suffering and consummated in suffering - and at

last obtains the total freedom to which the Indian soul so ardently aspires.15

There are two specific distinctions between Samkhya and Yoga that should be

noted: firstly, Patanjalis yoga is theistic, revering the a supreme God. Secondly, while

according to Samkhya the only route to salvation is that of metaphysical knowledge, yoga

granted considerable importance to the techniques of meditation.16

Eliade states the

distinction more strongly when he says that,


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The objective of yoga, like that of Samkhya, is to abolish normal consciousness for

the benefit of a qualitatively different consciousness that can thoroughly understand

metaphysical truth. Now for yoga the abolition of normal consciousness is not so

easily to be accomplished. In addition to the philosophy, the darsana, it also entails

a method (abhyasa), an asceticism (tapas): in short, a physiological technique.17

Following Patanjali and the Yoga Upanisads came the Bhagavad Gita, which

Feuerstein considers to be undoubtedly the most popular work on Yoga.18

Subsequently,

in the fourteenth century, the hatha yoga tradition began, influenced by Tantra and

Buddhism. However, like the tapas of the Vedic sacrifices, the aim remains similar: as

Feuerstein observes, the experience of ecstatic union occurs in the embodied state. The

hatha-yogin, therefore endeavors to steel the body - to bake it.19

Before I move into an analysis of the Principal Upanisads I will conclude this brief

overview by mentioning that the emphasis on tapas or generating heat in the body

continues today in the practice of hatha yoga in the West. Although the religious or

spiritual ramifications are seldom mentioned, in hatha yoga today there is usually a period

of warming up the spine through sun salutations which generate heat through movement

and through the exploitation of opposites. This will be discussed further when we look at

the Maitri Upanisads.

Although the Katha Upanisad is widely held to be the old Upanishad that deals

explicitly with Yoga.20

we will first briefly look at the Brhadaranyaka, Chandogya,

Taittiriya, Aitareya, Kausitaki, and Kena Upanisads before concentrating on the Katha,

Svetasvatara, Mundaka, Mandukya, and Maitri Upanisads.


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BRHADARANYAKA UPANISAD

The Brhadaranyaka Upanisad is considered to be the earliest Upanisad. It is

primarily concerned with the cosmological ramifications of the sacrificial horse ritual.

The horse sacrifice was a major ceremony performed in honor of a successful king to

ensure the continued prosperity of his rule.21

Regarding the history and evolution of yoga

the sacrifices discussed in the Brhadaranyaka Upanisads are examples of what Kaelber

considers lower tapas, but more importantly there is an emphasis on the superiority of

breath among the bodily functions. In Brhadaranyaka Upanisad 3.9.1 breath is practically

deified: after discussing the numerous Gods, Yajnavalkya resolves all 3306 gods down to

one:

Which is the one god?

Breath, said he. They call him Brahma, the Yon (tya).

B U 3.9.1

Later, after a discussion of Atman, in BU 6.1.7 breath is proven to be most

excellent over all other body parts and functions. For the body can live without speech,

eyes, ears, mind, and semen, but the body cannot live without breath.

CHANDOGYA UPANISAD

Similar to the Brhadaranyaka Upanisad, the Chandogya Upanisad also emphasizes

the importance of breath. The Fifth Prapathaka again demonstrates that Breath, verily is

the chiefest and the best among the vital breaths as the other vital breaths are forced to

realize that breath is the most superior - because they cannot do without it. However, of

greater importance to the development of yoga is the emphasis in the Chandogya Upanisad


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on Om. The Chandogya Upanisad begins with a discussion of chants and develops the link

between speech and breath, which becomes most evident in the syllable Om. The reason

for this is due to the fact that both Om and breath are Brahman. Here the primordial

sound is united with the one indispensable characteristic of man, breath.

In addition, Om is seen to be the entire world from its creation by Prajapati:

Prajapati incubated the worlds, and, when they had been incubated, the

triple Veda sprang from them. He incubated the triple Veda, and, when it had been

incubated, these syllables bhur, bhuvar, svar sprang from it. He incubated these

syllables, and, when they had been incubated, the syllable Om sprang from them.

As all the leaves are bored through by a pin, so all words are bored through by Om.

This whole world is nothing but Om.

C U 2.24.11

In relation to what will later synthesize in the Maitri Upanisads as Yoga, the Chandogya

Upanisads are very important because of the weight placed on the sacred syllable Om.

Later in the Thirteenth and Fourteenth Khandas, Atman and Brahman are

equated, this time via light: Now, far above here the light that shines from heaven on the

backs of everything, on the backs of all things, in the very highest of the high worlds - it is

clearly this very same light here within a man. C U 3.13.7 This is immediately followed

by Brahman, you see, is this whole world. C U 3.14.1. Here we understand that the

ultimate exists within oneself and the ultimate is the whole world; thus the whole world is

at one with oneself. But for the purposes of our analysis of the evolution of Yoga, more

important is the discussion of the light within:

There is the seeing of it - when one perceives by touch this heat here in the

body. There is this hearing of it - when one closes his ears and hears as it were a

sound, as it were a noise, as of a fire blazing. One should reverence that light as

something that has been seen and heard.

C U 3.13.7-8


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Here we witness the internalization of the blazing fires of the Vedic sacrificial rituals as this

pervasive ubiquitous light warms the body. Although Yoga is not mentioned here, this is

clearly an antecedent of the philosophy upon which Yoga is based.

TAITTIRIYA UPANISAD

In the Taittiriya Upanisad there is there is much discussion that resolves to food; it

appears as if everything is to be looked upon as food (anna). However, Feuerstein states

that It is also in this scripture (2.4.1) that we find the very first unequivocal occurrence of

the word yoga in the technical sense, apparently standing for the sages control of the fickle

senses.22

This occurs in 2.4.1 in a discussion of the correct formation of a person: Faith

(sraddha) is its head; the right (rta), the right side; the true (satya), the left side;

contemplation (yoga), the body (atman); might (mahas), the lower part, the foundation. T

U 2.4.1

AITAREYA UPANISAD

The Aitareya Upanisad is a short Upanisad that primarily deals with the creation of

the worlds from the self, atman. In regards to Yoga and tapas there are no specific

references. However, Radhakrishnan says of the Aitareya Upanisad that, It is the purpose

of the Upanisad to lead the mind of the sacrificer away from the outer ceremonial to its

inner meaning. All true sacrifice is inward.23

KAUSITAKI UPANISAD


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The Kausitaki Upanisad is interesting because in 2.1 it identifies breath (prana)

with Brahma. The Upanisad goes on to say that Of this same breathing spirit as

Brahman, verily, indeed, the mind (mana) is the messenger; the eye, the watchman; the

ear, the announcer; speech, the handmaid. K U 2.1 Then in 3.2 the Upanisad identifies

breath and life: Life is the breathing spirit. The breathing spirit, verily, is life. It then

states that withprana one obtains immortality, which is a logical conclusion seeing as

Brahman is immortal.

KENA UPANISAD

The Kena Upanisad is a very brief Upanisad that is of interest because it stresses the

essential unknowability of Brahman and it also mentions tapas. Regarding Brahman, it

states that,

There the eye goes not;

Speech goes not, nor the mind.We know not, we understand not

How one would teach It.

Other, indeed, is It than the known,

And moreover above the unknown.

KE U 1.3.

Then after discussing Brahman the Upanisad concludes with some practical instruction:

Austerity (tapas), restraint (dama), and work (karman) are the foundation of

it (i.e. the mystic doctrine). The Vedas are all it limbs. Truth is its abode.

He, verily, who knows it (i.e. the mystic doctrine) thus, striking off evil

(papman), becomes established in the most excellent, endless heavenly world - yea,

he becomes established!

KE U 33, 34


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KATHA UPANISAD

The Katha Upanisad is the first Upanisad to specifically discuss Yoga as a method.

According to Feuerstein, the Katha Upanisad marks the transition between the post-Vedic

esotericism of the earliest Upanishads and the Pre-Classical Yoga of the Epic Age. With

this work, Yoga became a recognizable tradition in its own right.24

The first reference is a

mention by Death speaking to Naciketas; Death says that through the Yoga-study of what

pertains to self, The wise man leaves joy and sorrow behind. KA U 2.12 The Upanisad

then discusses Om as a means to Brahman because, in fact, it is Brahman.

The word which all the Vedas rehearseAnd which all austerities proclaim

Desiring which men live the life of religious studentship

That word to thee I briefly declare.

That is Om!

That syllable, truly, indeed, is Brahma!

That syllable indeed is the supreme!

Knowing that syllable, truly, indeed,

Whatever one desires is his!

KA U 2.16-17

After discussing atman and the Naciketas sacrificial fire as an aid, the Upanisad

establishes the volatileness of the senses, which it makes analogous to wild or vicious horses.

He, however, who has understanding,

Whose mind is constantly held firm-

His senses are under control,

Like the good horses of a chariot-driver.

KA U 3.6

Those who are unable to control the senses are doomed to samsara, reincarnation. Here we

begin to see the synthesis of the previous Upanisads: the Katha Upanisad establishes our

ontological state and provides us with a means to transcend that state. It also provides us


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an incentive to undertake such a task, i.e, not to be born again. Finally Yoga is

summarized as follows:

When the five perceptions are stilled,

together with the mind,And not even reason bestirs itself;

they call it the highest state.

When senses are firmly reined in,

that is Yoga, so people think.

From distractions a man is then free,

for Yoga is the coming-into-being,

as well as the ceasing-to-be.

KA U 6.10

Eliade notes that the Katha is particularly important because of its emphasis on

immortality, gaining liberation, freedom from death, which is only possible for a man who

is able to master his senses.25

MUNDAKA UPANISAD

The Mundaka Upanisad is interesting because it discusses both tapas and Om.

Mundaka 1.8 establishes the essential importance oftapas:

By austerity (tapas) Brahma becomes built up.

From that, food is produced;

From food - life-breath, mind, truth,

The worlds, immortality, too in works.

Mund U 1.8

In this passage Hume translates tapas as austerity and Olivelle translates it as heat. Both

translations are viable in relation to the evolution of yogic practices. However, it is

interesting to note that here tapasproduces Brahman; Brahman is born fromtapas. Thus

we see the importance oftapas - or generating heat - for the yoga practitioner.


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Aside from the section in the Mundaka Upanisad relating to two birds, the second

most often cited section regards Om.

The mystic syllable Om is the bow. The arrow is the soul.

Brahma is said to be the markBy the undistracted man is It to be penetrated.

One should come to be It, as the arrow (in the mark).

Mund U 2.2.4.

Through meditation on the sacred syllable, Brahman can be realized, for it helps to harness

the senses of the distracted man. Then the Third Mundaka states that the Atman is

obtainable by truth, by austerity (tapas), By proper knowledge, by the students life of

chastity. Mund U 3.1.5 Here we can again see the importance oftapas and meditation on

Om in realizing Brahman.

MANDUKYA UPANISAD

The Mandukya Upanisad is important because it clearly develops the concept of

turiya and the relation between the four states of consciousness and Om. Eliade states that

the Mandukya marks the triumph of a long labor of synthesis - that is, the integration of

several levels of reference: Upanisadic, yogic, mystical, cosmological.26

The Upanisad

begins with the mystical word Om being identified with time-Brahman: Om! - This

syllable is the whole world... the past, the present, the future - everything is just the word

Om. Mand 1 Om is vital to Upanisadic thought because it represents its three

components A, U, M, and a fourth that is greater than the sum of its parts. Iyengar

elaborates on the ramifications of the syllable Om by saying,

The letters A, U, and M symbolise respectively speech (vak), the mind


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(manas), and the breath of life (prana), while the entire symbol stands for the living

spirit, which is but a portion of the divine light...

They stand for the three gunas or qualities ofsattva, rajas, and tamas, while

the whole symbol represents agunatita, one who has transcended and gone beyond

the pull of the gunas.

The letters correspond to the three tenses - past, present and future - whilethe entire symbol stands for the Creator, who transcends the limitations of time...

The A, U, and M depict the three stages of yogic discipline, namely, asana,

pranayama andprayahara. The entire symbol representssamadhi, the goal for

which the three stages are the steps.27

Eliade believes that the symbolism of A, U, M, and its implied fourth is extremely

important to what follows in the Mandukya: This fourfold division opens the way to a

daring homology; the four states of consciousness are related to the four quarters of the

atman-brahman, the four elements ofOm, and if Sankaras commentary is included, with

the fouryugas.28

" Thereafter the Mandukya outlines the four states of consciousness,

namely, waking, dreaming, sleeping, and the fourth, which is described as without an

element, with which there can be no dealing, the cessation of development, benign, without

a second. Mand U 12 The next line that follows is Thus Om is the Self (Atman) indeed.

Eliade believes that the relationship between turiya, the fourth state of consciousness, and

Om, as implied by Mandukya 12, is the link between us as humans and our realization of

Brahman. He writes, Total reintegration - that is, return to unity - is, for Indian thought,

the supreme goal of every responsible life.29

Feuerstein echoes this in his discussion of the

Mandukya when he says that What this Yoga stands for is the radical nondualist practice

in or as the Self, without contact or contamination by the so-called objective world.30

He

goes on to say that turiya can be attained in every moment that the mind is obliged to

relinquish the illusion that there is a world of multiplicity outside itself and, instead, is


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brought to rest in the native state of Selfhood.31

SVETASVATARA UPANISAD

The Svetasvatara Upanisad discusses release fromsamsara through Yoga,

meditation, and tapas. Eliade states that Nowhere else is the identity between mystical

knowledge and immortality more frequently expressed.32

In Svetasvatara 1. 15 the all-

pervading Atman is apprehended in ones own soul, If one looks for Him with true

austerity (tapas). The importance of controlling the mind and quieting the bodys vital

forces is mentioned before the

rules and results of Yoga are explicitly delineated for the first time:

8. Holding his body steady with the three (upper parts) erect,

And causing the senses with the mind to enter into the heart,

A wise man with the Brahma-boat should cross over

All the fear-bringing streams.

9. Having repressed his breathings here in the body, and having his movements

checked,

One should breath through his nostrils with diminished breath,

Like a chariot yoked with vicious horses,His mind the wise man should restrain undistractedly.

10. In a clean level spot, free from pebbles, fire, and gravel,

By the sound of water and other propinquities

Favorable to thought, not offensive to the eye,

In a hidden retreat protected from the wind, one should practise Yoga.

11. Fog, smoke, sun, fire, wind,

Fire-flies, lightning, a crystal, a moon-

These are the preliminary appearances,

Which produce the manifestation of Brahma in Yoga.

12. When the fivefold quality of Yoga has been produced,

Arising from earth, water, fire, air, and space,

No sickness, no old age, no death has he

Who has obtained a body made out of the fire of Yoga.

13. Lightness, healthiness, steadiness,

Clearness of countenance and pleasantness of voice,


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Sweetness of odor, and scanty excretions -

These, they say, are the first stage in the progress of Yoga.

14. Even as a mirror stained by dust

Shines brilliantly when it has been cleansed,

So the embodied one, on seeing the nature of the Soul (Atman),

Becomes unitary, his end attained, from sorrow freed.15. When with the nature of the self, as with a lamp

A practiser of Yoga beholds here the nature of Brahma,

Unborn, steadfast, from every nature free -

By knowing God (deva) one is released from all fetters!

S U 2. 8-15

For our purposes, the lines from this passage of primary importance are One should

breath through his nostrils with diminished breath, Like a chariot yoked with vicious

horses and

...a body made out of the fire of Yoga. Here we see the role oftapas and the function that

tapas provides. Feuerstein states that The Shvetashvatara Upanisad recommends

meditation by means of the recitation of the sacred syllable om, called thepranava. The

meditative process is described as a kind of churning by which the inner fire is kindled,

leading to the revelation of the Selfs splendor.33

Here we should also note the emphasis

placed on correct posture which will become even more important both in the Maitri and

in later discussions of the evolution of hatha yoga regarding asanas. Finally, what is also

particularly notable about the Svetasvatara Upanisad are the results of Yoga while one is

still involved in the cycle ofsamsara, namely, lightness, health, steadiness, clearness of

countenance, pleasantness of odor and voice, and scanty excretions.

MAITRI UPANISAD

The Maitri Upanisad synthesizes all of the earlier Upanisadic thoughts on Yoga,

tapas, meditation on Om and turiya. It begins with a discussion of the Vedic sacrificial


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fires: That which for the ancients was (merely) a building up of (sacrificial fires) was,

verily, a sacrifice to Brahma. Therefore with the building of these sacrificial fires the

sacrificer should meditate upon the Soul (Atman). MA U 1.1 Here we note the

internalization of the external tapas; the sacrificial fire becomes the fire of Yoga. We

then see the importance oftapas and meditation:

Brahma is! says he who knows the Brahma-knowledge.

This is the door to Brahma! says he who, completely absorbed, meditates

continually.

Therefore, by knowledge (vidya), by austerity (tapas), and by meditation (cinta)

Brahma is apprehended.

MA U 4.4.

Originally a greater emphasis was placed on knowledge (vidya) than on tapas and

meditation, but by the time of the Maitri Upanisads the values oftapas and meditation

have risen to equal that of vidya. Tapas and meditation are now equally important to

realizing Brahma.

Thereafter the importance of the sacred syllable Om is reiterated:

There are, assuredly, two forms of Brahma: the formed and the formless. Now, thatwhich is the formed is unreal; that which is the formless is real, is Brahma, is light.

That light is the same as the sun.

Verily, that came to have Om as its soul (atman). He divided himself (atmanam)

threefold. Om is three prosodial units (a+u+m). By means of these the whole world is

woven, warp and woof, across Him.

For thus it has been said: One should absorb himself, meditating that the sun is

Om..

MA U 6.3

This section is very interesting because it equates light - similar to the light mentioned in

the Chandogya Upanisads - with the sun, which also generates heat and could be

considered to be the primordial form or the root oftapas. Brahman is light which is the


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sun which is heat - all of which are comprised of the sacred syllable Om. Thus, the whole

world is interconnected through this tripartite syllable and its fourth, higher dimension.

Here again we get an insight into the relationship between tapas (heat) and the sacred

syllable Om.

Then the renowned sixfold Yoga is outlined:

The precept for effecting this (unity) is this: restraint of the breath

(pranayama), withdrawal of the senses (pratyahara), meditation (dhyana),

concentration (dharana), contemplation (tarka), absorption (samadhi). Such is said

to be the sixfold Yoga.

MA U 6.18

There is speculation regarding the possible relationship between the sixfold Yoga of the

Maitri Upanisad and Patanjalis eightfold Yoga. Patanjalis eightfold path of Yoga is

comprised of restraint (yama), practice (niyama), posture (asana), restraint of breath

(pranayama), withdrawal of the senses (pratyahara), concentration (dharana), meditation

(dhyana), and absorption (samadhi). These categories are remarkably similar to those of

the Maitri Upanisad.

Next the results of this sixfold Yoga are stated:

Verily, when a knower has restrained his mind from the external, and the breathing

spirit (prana) has put to rest objects of sense, thereupon let him continue void of

conceptions. Since the living individual (jiva) who is named breathing spirit has

arisen here from what is not breathing spirit, therefore, verily, let the breathing

spirit restrain his breathing spirit in what is called the fourth condition ( turya).

MA U 6.19

Here the importance ofprana (breathing spirit) and its capacity to affect or put to rest

the senses which distract the practitioner from the Real is emphasized. When theprana is

used properly it leads to the fourth level of consciousness in which the Self is realized.


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Meditation on Om and proper breathing are the means of taking awareness to samadhi

where one experiences this state, turiya. The Maitri Upanisad then goes on to give even

more specific yogic instructions:

By pressing the tip of his tongue against the palate, by restraining voice, mind, and

breath, one sees Brahma through contemplation. When through self, by

suppressing the mind, one sees the brilliant Self which is more subtile than the

subtile, then having seen the Self through ones self, one becomes self-less (nir-

atman).

MA U 6.20

Another subject that dates back as early as the Chandogya Upanisads and is

developed in the Maitri is the channel that allows the subtle body to manifest itself from

the gross body:

There is a channel called the Sushumna, leading upward, conveying the breath,

piercing through the palate. Through it, by joining (yuj) the breath, the syllable

Om, and the mind, one may go aloft. By causing the tip of the tongue to turn back

against the palate and by binding together (sam-yojya) the senses, one may as

greatness, perceive greatness. Thence he goes to selflessness. Because of selflessness,

one becomes a non-experiencer of pleasure and pain; he obtains the absolute unity

(kevalatva). For thus has it been said:-After having first caused to stand still

The breath that has been restrained, then,

Having crossed beyond the limited, with the unlimited

One may at last have union in the head.

MA U 6.21

By joining the breath, mind, and sacred syllable Om with the correct posture, prana is

moved from the base of the spine to the head. However, this intricate theory of energy

movement is not further developed in the Principal Upanisads.

The definition of Yoga as oneness and unity is reiterated in Maitri 6.25:

Whereas one thus joins breath and the syllable Om


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And all the manifold world-

Or perhaps they are joined!-

Therefore it has been declared (smrta) to be Yoga (Joining).

The oneness of the breath and mind,

And likewise of the senses,And the relinquishment of all conditions of existence-

This is designated as Yoga.

MA U 6.25

This is directly followed by another reference to heat. Here the heat is stated to be the fire

of his stomach and is used as a sacrificial fire to burn the breaths that accompany the

sacred syllable Om.

Verily, as the huntsman draws in fish with his net and sacrifices them in the fire ofhis stomach, thus assuredly, indeed, does one draw in these breaths with Om and

sacrifice them in the fire that is free from ill.

Furthermore, it is like a heated caldron. Now, asghee in a heated caldron

lights up by contact with (lighted) grass or wood, thus, assuredly, indeed does he

who is called non-breath light up by contact with the breaths.

MA U 6.26

Regarding Yoga, the Maitri Upanisad concludes that if one practices it successfully for six

months, Brahman will be realized:

If a man practises Yoga for six months,

And is constantly freed (from the senses),

The infinite, supreme, mysterious

Yoga is perfectly produced.

MA U. 6.28

OBSERVATIONS

The evolution of Yoga and yogic practices from Vedic sacrificial fire rituals to

internal breathing exercises can be seen in the Principal Upanisads. The key to this

evolution is tapas which means both austerity and heat. However, Eliade conflates these

seemingly disparate translations by stating that the austere practices of ascetics such as


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fasting and standing in the sun generated heat. He goes on to say that tapas, which is

obtained through fasting, through vigil kept in the presence of fire, etc., is also obtained by

holding the breath.34

In the Upanisads we witness the transition of the external sacrifices

to internal practices that generate heat. Although it is only mentioned briefly in the Maitri

Upanisad, this heat is used to move energy up the body to the channel that links the

subtle energy to the pervasive and ubiquitous Brahman. It was later developed that this

energy moves through cakras which are only briefly mentioned in the Principal

Upanisads. Hume says that,

It is evident that, in using the term nadi, the writers of the Upanisads had in mind

those same vessels that are so elaborately described, in later Hindu writings on Yoga

and related subjects, as channels of variously specialized vital energy in the subtle

etheric vehicle that coexists as a counterpart of the gross physical body in the

composite human organism. In fact, the Maitri Upanishad actually mentions the

name of the Principal channel,Susumna, which is so frequently referred to in

connection with the companion channelsIda andPingala in later texts.35

As mentioned in the introduction, the emphasis on tapas or generating heat in the

body continues today in the practice of hatha yoga in the West. Although the religious or

spiritual ramifications are seldom mentioned, in hatha yoga today there is usually a period

of warming up the spine through sun salutations which generate heat through movement

and through the exploitation of opposites, such as reaching the arms up while grounding

the feet down or moving the hips in one direction and the torso in the opposite direction.

Eliade quoting Vyasa says that Tapas consists in bearing the pairs of opposites, as, for


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example, the desire to remain standing and the desire to remain seated; the absence of

words (kastha mauna) and the absence of gestures that could reveal ones feelings or

thoughts.36

There is much interesting research to be done regarding the evolution of yogic

practices from how they existed in the period of the Principal Upanisads to their current

state of hatha yoga, which exploits opposites in order to generate heat. David White writes

that All aparent oppositions - between god and man, between male and female, etc - here

become consumed as it were in the fires of yogic austerities (tapas) conceived as the

internalization of the sacrifice.37

Thus, we can understand how the Vedic fire rituals

became internalized in the Principal Upanisads as the yoga practices of breathing exercises,

mediation on Om, that generated heat (tapas) and led to the fourth state of consciousness

(turiya) which dissolved the illusion between individual self and Atman/Brahman.

NOTES

1. Georg Feuerstein. The Yoga Tradition. Its History, Literature, Philosophy and Practice.

(Arizona: Hohm Press, 1998) 35.

2. Feuerstein, 88.

3. Feuerstein, 37.

4. B.K.S. Iyengar, Light on Yoga. (New York: Schocken Books, 1979) 38.

5. Walter O Kaelber. Tapta M_rga: Asceticism and Initiation in Vedic India. (Albany: StateUniversity of New York Press, 1989) 85.

6. Kaelber, 90.

7. Kaelber, 92.


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8. Paul Deussen. The Philosophy of the Upanisads. (New York: Dover Publications, 1966) 66.

9. Feuerstein, 169.

10. Feuerstein, 87.

11. Robert Ernest Hume, trans. and ed. The Thirteen Principal Upanishads (Delhi: Oxford

University Press, 1995) 68.

12. Deussen, 310.

13. S. Radhakrishnan, trans. and ed. The Principal Upanisads. (India: Harper Collins, 1996)

37.

14. Feuerstein, 4.

15. Mircea Eliade. Yoga, Immortality and Freedom. (Princeton: Princeton University Press,1990) 37.

16. Mircea Eliade. Patanjali and Yoga. (New York: Schocken Books, 1975) 16.

17. Eliade,Patanjali and Yoga, 51.

18. Feuerstein, 9.

19. Feuerstein, 39.

20. Feuerstein, 180.



23. Radhakrishnan, 513.


25. Eliade, Yoga, Immortality and Freedom, 118.


27. Iyengar, 51.




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35. Hume, 519.


37. David Gordon White. The Alchemical Body: Siddha Traditions in medieval India.

(Chicago: University of Chicago Press, 1996) 18

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